For their having already fallen to the bottom is their having sought after things below, having
forsaken
things above.
St Gregory - Moralia - Job
What then is designated by two young pigeons, or two turtle doves, except the twofold groaning of our penitence?
That so when we rise not to the offering of good works, we may bewail ourselves in two ways, both because we have not done right, and have also wrought evil things.
Whence also one turtle dove is ordered to be offered for a sin offering, but the other for a burnt offering.
For a holocaust means ‘entirely burnt.
’ We offer therefore one turtle dove for a sin offering, when we groan for our fault, but we make a holocaust of the other, when, because we have neglected good works, thoroughly inflaming ourselves, we glow with the fire of grief.
Because therefore a twofold groaning is required in penitence, blessed Job, making progress by the chiding of God’s voice, and increasing in self-reproach, confesses with penitence that he has said one and another thing.
As if he openly said, I have through negligence been slothful in good works, and through audacity have broken out into evil.
Chap. xl. ver. 1, 2. But the Lord answered unto Job out of the whirlwind, and said, Gird up thy loins as a man: I will demand of thee, and declare thou unto Me. [E. V. 6, 7]
What is the Lord answering out of the whirlwind, what blessed Job girding up his loins, what the demand of God, and the declaration of man, has been already treated of in the first address of the Lord. Because therefore we forbear to weary our reader, we are especially careful not to repeat our words. It follows;
Ver. 3. Wilt thou disannul My judgment, and condemn Me, that thou mayest be justified? [E. V. 8] [iv]
5. Whoever strives to defend himself against the scourges of God, endeavours to set aside the judgment of Him Who inflicts them. For when he says that he is not smitten for his own fault, what else does he but accuse the injustice of the Smiter? The scourges of heaven therefore smote not blessed Job to extinguish in him his faults, but rather to increase his merits, in order that he who in the season of tranquillity had shone forth in so great sanctity, might also manifest from the blow what virtue of patience lay concealed within him. But he, not detecting his fault during the scourges, and yet not discovering that those very scourges were the cause of increasing his merit, believed that he was unjustly smitten, when he found nothing in himself which required to be corrected. But, lest his very innocence should be puffed up into the swelling of pride, he is reproved by the Divine voice; and his mind, free from iniquity, but weighed down by scourges, is recalled to the secret judgments; in order that the sentence of heaven, though not understood, may not be considered unjust: but that he may at least believe that every thing which he suffers is just, as it is doubtless plain that he is suffering at the hands of God. For the righteous will of our Maker, is a great satisfaction for the blow. For since it is wont to do nothing unjust, it is acknowledged to be just even though hid. For when we are smitten for the sin of injustice, if we are conjoined to the Divine will in our smiting, we are soon released from our injustice by this very conjunction. For whoever now endures the blow, but still knows not the causes of the blow, if he welcomes this very sentence against him, believing it to be just, he is at once released from his unrighteousness, just as he rejoices that he has been justly smitten. For by associating himself with God in his own punishment, he sets up himself against himself; and great already is his righteousness, because he
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accords with the will of God in his punishment, from which he differed in sin. The holy man, therefore, because he had not disagreed with God through any sin, with difficulty, as it were, agreed with Him when in the midst of his punishments. For he believed not that the scourges, which commonly extinguish vices, were in him only increasing his merits. Whence he is now justly reproved, in order that even unwittingly he might be brought under the Divine judgments: and it is said to him; Wilt thou disannul My judgment, and wilt thou condemn Me, that thou mayest be justified? As if it were plainly said; Thou considerest indeed thine own good deeds, but thou knowest not My secret judgments. If therefore thou disputest against My scourges, on account of thy merits, what else dost thou, but hasten to convict Me of injustice, by justifying thyself? It follows;
Ver. 4. Hast thou an arm like God, and dost thou thunder with a voice like Him? [E. V. 9]
[v]
6. Because blessed Job transcended in merits the race of men, his merciful Creator and Teacher challenges him to consider the resemblance of His greatness, in order that, having known the great dissimilarity, he may keep himself down in humility.
7. But when a voice and arm are spoken of in God, we must take the greatest care that our mind imagines nothing corporeal in Him. For to confine Him within the lineaments of a body, Who without circumscription fills and embraces all things, is to fall into the heresy of the Anthropomorphites. But Almighty God, in drawing us to His own things, humbles Himself even to ours, and, to teach lofty, condescends to lowly things; in order that the mind of little ones, being nourished with the things it knows, may rise to enquire into those it knows not, and hearing from Him Who is far above it, some truths nigh itself, may move, as it were, some steps towards Him. Whence it happens, that in His own Scripture He sometimes from the bodies of men, sometimes from their minds, but sometimes from birds, and sometimes even from insensate objects, applies to Himself some very unlikely resemblances. For He frequently applies to Himself a resemblance from the bodies of men, as the Prophet says of Him to the Israelites, He that hath touched you, toucheth the apple of His eye. [Zech. 2, 8] And as it is said again of Him by the Prophet to a man who trusts in Him; He will make a shadow for thee with His shoulders. [Ps. 91, 4] It is doubtless admitted that God in His own nature has neither eye, nor shoulders; but since we see with our eye, but support burdens on our shoulders, God, because He sees all things, is said to have an eye; but because He carries us, and by carrying preserves us, He is said to make a shadow for us with His shoulders. For he says, He will make a shadow for thee with His shoulders. As if He were saying to man who was a sinner, and, after his sin asking pardon, The Lord protects thee with the same affection, with which He endured thee. For He shadows thee with His shoulders, because while He carries, He defends thee. But sometimes He applies to Himself a resemblance from our minds, as He to, says by the Prophet to Israel; I have remembered thee, having pity on thy youth. [Jer. 2, 2] And again speaking by the comparison of a wife, He says; Even if she shall have forgotten, yet will I not forget thee. [Is. 49, 15] For who can be ignorant, that the memory of God is neither broken off by oblivion, nor yet repaired by recollection? But when He neglects and passes over some things, He is said, after the manner of minds, to forget, and when, after a long time, He visits the things He wills, He is said, after the fashion of our changeableness, to have remembered. For how does oblivion weaken the strength of that Godhead, with Which even praiseworthy memory itself has no essential agreement. For men remember no things, except those which are either past or absent.
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How then does God remember past things, when the very things which in themselves pass away, stand ever present at His beck? Or how does He call to mind things absent, when every thing that is, is present to Him, from the fact that it exists in Him? For if it were not present to Him, it would not exist at all; for things nonexistent He creates, by looking on them, things existent He keeps together, by looking on them. Whatever, therefore, the Creator beholds not, is bereft of the essence of subsistence. But sometimes a resemblance is applied to Him from birds, as is said by Moses, He spread abroad His wings, and took them. [Deut. 32, 11] And the Prophet says; Hide me under the shadow of Thy wings. [Ps. 17, 8] For because when we are young He nourishes us, as He protects us, and cherishes us with no heavy and burdensome, but with light and gentle, protection, when He puts forth His mercies towards us, He extends His wings over us, as if after the manner of birds. He sometimes, with deep condescension, compares himself, on account of our infirmity, with objects without sense; as He says by the Prophet, Behold, I will shriek over you, as a cart creaketh laden with hay. [Amos 2, 13] For since the life of the carnal is hay, as it is written, All flesh is hay; [Is. 40, 6] in that the Lord endures the life of the carnal, He declares that He carries hay as a cart. And to creak under the weight of the hay is for Him to bear, with murmuring, the burdens and iniquities of sinners. When therefore He applies to Himself very unlike resemblances, we must carefully observe that some things of this kind are sometimes spoken of concerning God, on account of the effect of His doings, but sometimes to indicate the substance of His Majesty. For when an eye, shoulders, a foot, and wings, are said to be in God, the effect of His operation is set forth. But when hand, arm, right hand, or voice, is said to belong to God, by these words His Consubstantial Son is pointed out. For He is in truth both hand, and right hand, of Whose Ascension the Father speaks by Moses, saying, I will lift up My hand to heaven, and I will swear by My right hand. [Deut. 32, 40] He is the arm, of Whom the Prophet says, And to whom is the arm of the Lord revealed? [Is. 53, 1] He is the voice, because the Father said when He begat Him, Thou art My Son, this day have I begotten Thee. [Ps. 2, 7] And of Whom it is written, In the beginning was the Word, and the Word was with God, and the Word was God. [John 1, 1] By this Word David declares that the Father made all things, saying, He spake, and they were made. [Ps. 33, 9] For God, therefore, to have an arm, is for Him to beget a Son that worketh; to thunder with His voice, is for Him to manifest fearfully to the world His Consubstantial Son. When therefore the Lord says to blessed Job, Hast thou an arm like God, and dost thou thunder with a voice like Him? by a wonderful dispensation of mercy He exalts, while He reproves him. Because He proves him to be superior to all, whom He surpasses only by comparison with Himself. To whom He subjoins with this proposal;
Ver. 5. Surround thyself with beauty, and raise thyself on high, and be full of glory, and array thyself with beautiful garments. [E. V. 10]
[vi]
8. Thou understandest, As I. For He surrounds Himself with beauty, of Whom it is written, The Lord hath reigned, He hath put on beauty. [Ps. 93, 1] He is raised aloft in us, when He is proved to be in His own Nature unsearchable by our minds. But He is glorious, Who while He enjoys Himself, needs not any added praise. He is arrayed in beautiful garments, because He assumed for the service of His beauty, the choirs of the holy Angels, whom He created, and sets forth His Church as a kind of glorious garment, not having wrinkle or spot. Whence it is said to Him by the Prophet, Thou hast put on confession, and beauty, clothed with light as with a garment. [Ps. 104, 1. 2. ] For here He puts on confession, there beauty; because those whom He has here made to confess by penitence, He will there set forth refulgent with the beauty of righteousness. He is clothed,
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therefore, with light as with a garment, because in that eternal glory He will be clothed with all the Saints, to whom it is said, Ye are the light of the world. [Matt. 5, 14] Whence also it is said by the Evangelist, that when the Lord was transfigured in the mountain, His raiment became white as snow. In which transfiguration what else is announced but the glory of the final resurrection? For in the mountain His raiment became as snow, because in the height of heavenly brightness all Saints will be joined to Him, refulgent with the light of righteousness. But since He teaches, under the expression beautiful garments, how He unites the righteous to Himself, He shews also how He separates from Himself the unrighteous. It follows;
Ver. 6. Scatter the proud in thy wrath. [E. V. 11]
[vii]
9. Thou understandest, As I, Who in the season of tranquillity bear with them united against Me, and when I come at last with severity, I scatter them in My wrath. But we must carefully observe on these subjects, that a grievous error of misbelief is admitted, if any one perchance thinks, that in that Substance of the Godhead, wrath and tranquillity are variable. For the Creator of all is supremely immortal, in that He is not changeable, like a creature. Hence it is said of Him by James, With Whom is no variableness, nor shadow of change. [James 1, 17] Hence again it is written, But Thou, O Lord, judgest, with tranquillity. [Wisd. 12, 18] Hence the Prophet says, The land is made desert from the face of the anger of the Dove, from the face of the fury of the Lord. [Jer. 25, 38] For that which he had first called the anger of the dove, he afterwards called the fury of the Lord. For the dove is a very simple animal; and because no inequality of fury steals in upon God, He called the fury of the Lord the anger of the dove. For to point out the inalterable might of the Divine severity, he termed it both ‘anger,’ and that of ‘the Dove. ’ As if he were saying more plainly; He Who still continuing gentle punishes the unrighteous, inflicts unmoved a severe judgment. Whence also in the last Judgment, remaining immutable in Himself, He is not altered by any vicissitude or change; but yet He is not manifested to the Elect and reprobate under the same appearance of unchangeableness, because He will appear calm to the righteous, but wrathful to the unrighteous. For by the witness of conscience within they bring themselves to a point, from which their minds behold alike One Person, but are not alike affected, because to the one their former righteousness represents Him as gentle, and to the others their sin represents Him as terrible. But who can explain their dread, when it falls to the lot of these wretched men, both to discern faults within themselves, and to see the righteous Judge before themselves? And it is doubtless the case in the daily course of the present life, that the hearts of men are being instructed in the character of the coming Judge. For when two persons are going to trial, the one conscious of his innocence, the other of his fault, even before the sentence is passed, they both look at the judge when still silent, and yet the guilty one suspects that this very silence of the judge is heavy wrath against him. Which wrath, his remembrance of his wickedness, and not the passion of the Judge, denounces against him: for though the sentence does not as yet outwardly proclaim him guilty, yet his conscience heavily accuses him within. But, on the other hand, the friend of justice beholds the countenance of him who is giving sentence, but rejoices within from the testimony of a good conscience, and as he has had nothing to fear in himself, he looks on every thing which is done to him as kind. In this place then the wrath of God means not any agitation of the Substance of the Godhead, but the enquiry of righteous vengeance upon sinners conscious of their guilt. For though they see Him to be calm in judgment, yet, from not doubting that they will be smitten by Him, they think that He is agitated in their emotions. It follows;
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And behold every one that is arrogant, and abase him.
[viii]
10. As if He said, As I. But as to the order of punishment, the sin of the proud is fitly mentioned before the arrogant; because in truth pride is not generated by arrogance, but arrogance by pride. But every sinner is looked upon in two ways by the Lord, when he is either converted from sin, or punished for sin. Of looking in order to conversion it is said, that the Lord looked upon Peter; and Peter, remembering the word of Jesus, wept bitterly. [Luke 22, 61] With regard to punishment it is said again; The countenance of the Lord is upon them that do evil, to destroy the remembrance of them from the earth. [Ps. 34, 16] But in both ways is the arrogant brought down in humility, because he either acknowledges his fault with penitence, or by perishing suffers punishment.
Ver. 7. Look on all the proud, and confound them, and I tread down the wicked in their place. [E. V. 12]
[ix]
11. Thou understandest, As I. For the proud are confounded at the look of the Lord, either here, by His mercy, when acknowledging and condemning their faults, or there, by suffering punishments from His justice. But pride itself is the place of the wicked; for, since it is written, Pride is the beginning of all sin, [Ecclus. 10, 13] it is comprised in that place, whence impiety arises; although impiety hardly differs from pride. For to be very proud is to think impiety of our Maker. The impious then is trodden down in his place, because he is crushed by that very pride, by which he is raised up; and when by boasting he raises himself in his thoughts, he hides from himself the light of righteousness, which he ought to find. But frequently when he is outwardly advancing his false glory against God, he is inwardly wasting away in real misery. Whence the Prophet says; Thou castedst them down while they were being raised up. [Ps. 73, 18] For he says not, Thou castedst them down after they were raised up, but while they were being raised up; because the very fact, that the proud happen to be exalted outwardly by false glory, is their being cast down within. For in the course of the divine judgment here, one thing is not their fault, and another their punishment; but their very fault is to them converted into punishment, so that when they are exalted with the haughtiness of pride, that which appears outwardly their progress, is itself in truth their inward fall. It follows;
Ver. 8. Hide them in the dust, and at the same time plunge their faces into the pit. [E. V. 13] [x]
12. As if He said, As I. For God by a just judgment hides the proud and impious in the dust, because He permits their hearts to be overwhelmed with those earthly employments, which they choose, having scorned the love of their Creator. Whence also when He enquires into their conduct, He acknowledges it not, as though it were hid from Him saying; I know not who ye are. [Luke 13, 27] The life of the wicked is hidden under the dust, because it is weighed down by mean and grovelling desires. For whoever still desires these things that are of the world, appears not, as it were, before the face of the true light, because he is in truth concealed under the dust of earthly thought. The burdened mind endures this dust of wicked thoughts, which the wind of most evil temptation brings with it. For hence it is that it is said by the Prophet, of every soul which is
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weighed down by earthly desires, under the character of Ephraim, Ephraim has become as bread under the ashes, which is not turned. [Hos. 7, 8] For by nature our intention is well fashioned, to rise towards God; but from an evil habit of conversation pleasure arises, to weigh us down towards the present world. But bread under the ashes, is cleaner on that side, which it conceals beneath, and dirtier on that, on which it bears the ashes from above. Whoever therefore neglects the effort with which he ought to seek God, presses down the cleaner side, like bread under the ashes, and when he willingly endures the cares of the world, he bears, as it were, above him a heap of ashes. But the bread under the ashes would be reversed, if he were to throw off the ash of carnal desires, and display above that good intention, which he had, by neglecting it, kept under in himself. But he refuses to be turned, when a mind, weighed down with the love of secular cares, neglects to throw off the mass of ashes which lies upon it; and when it seeks not to rise up to a good intention, it presses under the cleaner surface.
13. But it is fitly subjoined; And at the same time plunge their faces into the pit. As if He said, As I. For by a just judgment the Lord plunges the faces of the proud into the pit; because He casts down the intention of their heart, when it raises itself above men. For he whose face turns to the pit, looks towards things below. And it is well said of the proud, that their faces are plunged into the pit; because they are sinking lower, when through pride they are seeking higher things; and the more they raise themselves in their exaltation, the lower do they tend in their fall. For they seek earthly glory, and the things to which they look forward are of the basest kind, whilst they follow after high things in their pride. Whence it comes to pass in a wonderful and contrary manner, that the humble seek after heaven, whilst they cast themselves down the lower, and that the proud pursue the lowest objects, while by despising others they are raised, as it were, higher. The one, while they despise themselves, are united to heavenly things, the latter, while they exalt themselves, are separated
from higher things. And, so to speak, the one, by elevating, depress, the other, by depressing, elevate themselves. And it is well said of the proud by the Psalmist; But He humbleth the sinners even to the earth; because by seeking after those things that are below, while they raise and extol themselves, what else do they, but, having lost heaven, fall to the earth?
For their having already fallen to the bottom is their having sought after things below, having forsaken things above. Their faces are therefore rightly said to be plunged into the pit, because by following after things below, they tend to the pit of hell. For it comes to pass by a just judgment, that those whom wilful aversion benightens here, the well-deserved pit of punishment there excludes from the view of the true light. Because therefore the holy man is questioned with so great a dread of Divine Power, as to have it said to him, Hast thou an arm like God, or dost thou thunder with a voice like Him? Scatter the proud in thy wrath, and behold every one that is arrogant, and abase him, and other things which God is able to do, but man is hardly able to hear; the Lord shews with what intention He first spoke of all these things, by the end of the conclusion subjoined; saying,
Ver. 9. And I will confess that thy right hand can save thee. [E. V. 14]
[xi]
14. As if He were openly saying, If thou art able to do these terrible things, which I Myself have displayed, I attribute to thee, and not to Myself, all the good things thou hast done. But if thou canst not destroy others, that sin, by a look, it is plain that thou canst not set thyself free from the guilt of wickedness, by thy own power. Behold! it is said by the Divine voice to blessed Job, that he is not saved by his own right hand, and yet certain men, who are far from the strength of this man,
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despising the assistance of God, trust that they can be saved by their own strength. And for these what else ought we to pray, except that, if they have already received the gifts of good works, they may receive also this gift, to know from Whom they have received them? But since the Lord in the preceding words mentioned the greatness of His power, He now in what follows points out the wickedness of the ancient enemy: in order that the good servant, having first heard of the virtues of the Lord, might know how much to love, and having known afterwards the craft of the devil, might learn how much to fear. Whence it is well said by the Prophet, The lion will roar, who will not fear? The Lord God hath spoken, who will not prophesy? [Amos 3, 8] For after the power of his Creator has been made known to him, the strength of his adversary ought not to be concealed from him, in order that he might submit himself the more humbly to his defender, the more accurately he had learned the wickedness of his enemy, and might more ardently seek his Creator, the more terrible he found the enemy to be, whom he had to avoid. For it is certain that he who less understands the danger he has escaped, loves his deliverer less; and that he who considers the strength of his adversary to be feeble, regards the solace of his defender as worthless. Whence the Prophet rightly said, ascribing his deliverance to the Lord; I will love Thee, O Lord, my strength, [Ps. 18, 1] plainly saying, that is, I love Thee the more, the more, feeling my own infirmity, I acknowledge Thee to be my strength. Hence he says again, Make Thy loving-kindness marvellous, O Thou that savest them that trust in Thee: [Ps. 17, 7] because the loving-kindnesses of the Lord doubtless then become wonderful to us who are delivered, when, by the same loving-kindnesses, it is found how grievous were the perils we have escaped.
15. And because the Lord, in the preceding part of His speech, disclosed to blessed Job the marvellous works of subsequent Saints, that he might learn, on hearing them, how humbly he ought to think of the height of his own virtues; it is now shewn him with what enemy he is waging war, and his strength and his crafts are more accurately pointed out, in order that he who has been led to converse with his Maker, may know plainly the arguments of the adversary. For in the words which follow, the Lord makes known to His faithful servant all the machinations of the crafty enemy, all wherein he seizes by oppressing, all wherein he flies around with insidiousness, all wherein he frightens by threatening; all wherein he allures by persuasion, all wherein he crushes by desperation, all wherein he deceives by promising. He commences therefore all his contests of craftiness, saying;
Ver. 10. Behold Behemoth, which I made with thee. [E. V. 15]
[xii]
16. Whom does He suggest, under the name ‘Behemoth,’ except the ancient enemy? which being interpreted from the Hebrew word, means ‘Animal’ in the Latin tongue. For when his malice is added below, his person is plainly pointed out. But since it is written of God that He made all things together, why does He declare that He made this animal at the same time with man, when it is plain that He made all things at once? Again, we must enquire how God created all things at once, when Moses describes them as created separately with the varying change of six days. But we learn this the more readily, if we enquire minutely into the actual cases themselves of their beginnings. For the substance of things was indeed created at once, but the form was not fashioned at once: and that which existed at the same time in the substance of matter, appeared not at the same time by the figure of its shape. For when heaven and earth are described as made at the same time, it is pointed out that things spiritual and things corporeal, whatever arises from heaven, and
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whatever is produced from earth, were created all of them together. For the sun, the moon, and the stars, are said to have been created in the heaven on the fourth day: but that which on the fourth day came forth in appearance, existed on the first day in the substance of heaven by the creation. The earth is said to have been created on the first day, and the trees and all the green things of the earth are described as being made on the third. But that which on the third day put itself forth in appearance, was doubtless created on the first day in the substance of the earth, from which it sprung. Hence it is that Moses distinctly related the creation of all things in separate days, and yet added that all were created at the same time, saying, These are the generations of the heaven and the earth, when they were created, in the day that the Lord made the heaven, and the earth, and every plant of the field, before it sprung up in the earth, and every herb of the region. [Gen. 2, 4, 5] For he who had related that the heaven, and the earth, the trees and herbs, were created on different days, now declares that they were made on one day; in order clearly to point out that every creature began to be at the same time in substance, although it came not forth at the same time in appearance. Hence also it is written there, God created man in His own image; in the image of God created He him, male and female created He them. [Gen. 1, 27] For Eve is not as yet described as having been made, and yet man is already said to be male and female. But because woman was certainly about to come forth from the side of Adam, she is already reckoned as being in him in substance, from whom she was hereafter to come forth in form. But we can consider these points in the smallest matters, in order from the smallest to consider greater. For when the herb is created, neither fruit, nor the seed of its fruit, as yet appears in it. But fruit and seed exist therein, even when they appear not; because they doubtless exist together in the substance of the root, which appear not together in the increase of time.
17. But because we say that those things are created at the same time in substance, which we find come forth the one from the other, in what way is Behemoth declared to be created together with blessed Job, when, neither is the substance of an angel, and of a man the same, and man springs not forth from an angel, nor an angel from a man? But if Behemoth is said to be created together with blessed Job, because every creature is without question created at the same time by a Maker, Who is not spread out in His doings in extent of time, why is that specially said of Behemoth, which is possessed in common with all creatures in general? But if we weigh the causes of things with accurate enquiry, we learn that Angels and men were created together; together, that is, not in unity of time, but in the knowledge of reason; together, by receiving the image of wisdom, and not together by the union of the substance of their form. For it is written of man, Let us make man after Our image and likeness. [Gen. 1, 26] And it is said to Satan by Ezekiel, Thou wast a seal of similitude, full of wisdom, and perfect in beauty in the delights of the Paradise of God. [Ez. 28, 12] In the whole creation, then, men and angels came into being together, because they came forth distinct from every irrational creature. Because then in all the creation there is no rational being but men and Angels, whatever can not exercise reason, is not made together with Man. Let it be said then to man, let it be said of the angel, who although he lost the power of his high estate, yet lost not the subtlety of a rational nature; Behold, Behemoth, which I made with thee. In order that while man considers that he who was made together with him in reason has perished, he may, from the ruin of him who is near him, fear that the fall of pride is nigh himself also. But we must carefully notice that in these words, the wicked doctrine of Manichæus is plainly reproved by the voice of the Lord; for he, when he speaks of two principles, endeavours to establish that the ‘race of darkness’ was not created. For how is that most wicked race said to have not been made, when the Lord declares that He created that Behemoth, the author, namely, of wickedness, who was rightly
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fashioned by nature? But because we have heard with whom that Behemoth was made, let us hear what he does, when ruined. It follows;
He will eat hay as an ox.
[xiii]
18. If we carefully examine the words of the Prophets, we discover that these and they were put forth by the same Spirit. For when Isaiah observed the life of sinners devoured by the ancient and insatiable enemy, he said, the lion shall eat straw like the ox. [Is. 11, 7] But what is signified by the words hay, and straw, except the life of the carnal? Of which it is said by the Prophet, All flesh is hay. [Is. 40, 6] He then who here is ‘Behemoth,’ is there a ‘lion;’ they who are here called ‘hay,’ are there called ‘straw. ’ But the mind strives to enquire why this lion in Isaiah, or Behemoth as he is called by the voice of the Lord, is in both passages compared not to a horse, but an ox. But we ascertain this the sooner, if we consider what is the difference of foods in the two animals. For horses eat hay, however dirty, but drink clean water only. But oxen drink water, however filthy, but feed only on clean hay. What then is it, for which this Behemoth is compared to an ox, which feeds on clean food, except that which is said of this ancient enemy by another Prophet; His food is choice. [Hab. 1, 16] For he rejoices not in seizing those whom he beholds lying of their own accord in the lowest depths with himself, involved in wicked and filthy actions. He therefore seeks to eat hay as an ox, because he seeks to wound with the fang of his suggestion the pure life of the spiritual.
19. But I see we must enquire, how this Behemoth, who eats hay like an ox, is said to destroy the life of the spiritual, when, as was before said, by the word ‘hay’ is designated the life of the carnal. His food also will no longer be choice, if, in eating hay, he seizes the carnal. But it occurs at once in reply, that some men are both hay in the sight of God, and among men are counted under the name of holiness, when their life displays one thing before the eyes of men, and before the Divine judgment their conscience intends another. They therefore in the opinion of men are ‘choice,’ [‘electi’] but in the accurate judgment of the Lord are ‘hay. ’ Was not Saul hay in the sight of God, of whom the Prophet Samuel said to the people, Ye surely see him whom the Lord hath chosen, [1 Sam. 10, 24] and of whom it is said just above, He is choice and good? [ib. 9, 2] For he whom the sinful people deserved, was both reprobate in the sight of God, and yet in the order of causes was choice and good. That many are hay, and suspect that they are Elect from the opinion of men, is well said by Solomon; I saw the wicked buried, who even while they were still living were in the holy place, and were praised in the city as if of good works. [Eccles. 8, 10] That many are hay, but yet are protected by the favour of sanctity, a certain wise man well points out, saying, Pass over, O stranger, and furnish a table. [Ecclus. 29, 26] For a stranger is said by passing over to furnish a table; because if any one standing at the altar of God seeks his own glory by good works, both the praise of the altar is extended by the display of his sanctity, and yet he himself is not counted by God in the number of the citizens. His opinion advances with others, and yet he himself ‘passes over as a stranger’ from God. He therefore ‘adorned the table in passing over,’ because he would not remain at the sacrifice, who in all he studied to do descended in thought to the praises of men. Because then some persons studiously lead a clean life, but seek not thereby to approve themselves within, his food is both rightly said to be choice, and yet this Behemoth is said to eat hay as an ox. For clean hay lies, as it were, on the ground, and below, before the mouth of this Behemoth, when both a life is passed, as it were, in innocence through keeping the commandments, and yet in the
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midst of conduct which is set forth as good, the heart is not raised to seek after things above. What useful purpose then does he effect, who guards purity of life in himself, if by his base intention, he leaves himself on the earth to be found by the mouth of this Behemoth? Because therefore Almighty God informs us what our enemy is doing, let Him now make known to us how he prevails, in order that the more the wickedness of his cunning is known, the more easily it may be overcome. It follows;
Ver. 11. His strengthen is in his loins, and his force is in the navel of his belly.
[xiv]
20. The places for the seed of coition are said to be in the loins with men, but in the navel with women. For hence it is that the Truth says to His disciples; Let your loins be girded about. [Luke 12, 35] Hence Peter, when keeping away lust from the heart, admonished, saying, Girded up in the loins of your mind. [1 Pet. 1, 13] Hence Paul, when saying that the priesthood of Levi was tithed by the sacrifice of Abraham in the time of Melchisedec, said, in shewing where Levi was then concealed in the body of his father; For he was yet in the loins of his father. But that the seed- vessel of lust is with women contained in the navel, the Prophet witnesses, who, reproving the wantonness of Judaea, under the character of a prostituted woman, says; In the day of thy birth thy navel was not cut. [Ez. 16, 4] For to cut the navel in the day of birth, is to cut off the lust of the flesh at the time of conversion. For since it is difficult to correct evil beginnings, and to mould into a better shape things that have once been shapen amiss, Judaea is blamed from her birth, as having, while born of God, retained her navel unsevered, because she lopped not off the loosenesses [‘fluxa’] of lust. Because therefore both sexes are grievously overcome by the infirmity of lust, through the power of the devil, his strength is both said to be in his loins, against men, and his force in his navel, against women.
21. But why, when He had first mentioned this Behemoth as eating hay, did He subjoin the fatal effects of lust, as the first arguments of his deception? Except that it is plain to all, that after pride has once seized the spirit of a man, he immediately stretches forth to the pollution of the flesh. Which we observe even in the first man and woman; who, by covering their shameful parts, after the commission of pride, plainly shewed that after they had endeavoured in themselves to grasp at high things within, they presently were subject in the flesh to what bringeth shame without. This Behemoth therefore, who rages insatiably, and seeks to devour the whole man at once, at one time exalts his mind to pride at another corrupts his flesh with the pleasure of lust. But his strength is well said not to be in the loins or the navel of them who are overcome; but, his strength is in his loins, and his force is in the navel of his belly. As if it were plainly said, His strength is in his own loins, and his force is in the navel of his own belly; because they doubtless specially become his body, who, being deceived by the blandishments of base suggestions, submit to him through the loosenesses of lust. It follows,
Ver. 12. He setteth fast his tail, like a cedar. [E. V. 17] [xv]
22. There are in these words many points, to be brought forward for moral instruction. But we examine in the first place the violences of this Behemoth, in order afterwards to detect more accurately his crafts. In Holy Scripture under the name ‘cedar,’ sometimes the lofty excellence of
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heavenly glory is expressed; but sometimes the stubborn pride of the wicked is designated. By the name ‘cedar’ is expressed the loftiness of heavenly glory, as the Psalmist witnesses, The righteous shall flourish like the palm tree, he shall be multiplied like a cedar in Libanus. [Ps. 92, 12] Again, under the name ‘cedar’ is designated the haughty power of the wicked, as is said by the same Prophet; The voice of the Lord breaking the cedars. [Ps. 29, 5] But what is meant by the tail of this Behemoth, except that latter end of the ancient enemy, when he enters, doubtless, that ruined man, his peculiar vessel, who is specially called Antichrist? For since he is permitted, at one time by the honours of the world, at another by signs and prodigies of pretended sanctity, to be elevated to the swelling of power, his tail is rightly compared by the voice of the Lord to a cedar. For as a cedar leaves behind other trees by increasing in height, in like manner will Antichrist, possessing in temporal things the glory of the world, surpass at this time the standard of man both in the height of his honour, and in the power of his miracles. For there is in him a spirit, who having been created in high estate, lost not, even when cast down, the power of his nature. But his power is at present very little displayed, because it is held bound by an exercise [‘dispensatione’] of Divine strength. Whence it is said by John; I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand: and he laid hold on the dragon, that old serpent, which is the Devil and Satan, and bound him a thousand gears, and cast him into the bottomless pit, and shut him up, and set a seal upon him. [Rev. 20, 1-3] For he is said to be bound, and cast into the bottomless pit; because he is thrust back and bound in the hearts of the wicked by Divine power, so as not to be unchecked, as far as he is able to hurt; that, though he may secretly rage by them, he may not break forth into the violent ravages of pride. But it is there intimated how he is to be loosed at the end of the world; And after the thousand years shall have been completed, Satan shall be loosed out of his prison, and shall go out, and seduce the nations. [ib. v. 7] For by the number ‘thousand,’ on account of its perfection, is expressed this whole period, whatever it be, of Holy Church. On the completion of which the ancient enemy, given up to his own strength, for a short time, but with much power is let loose against us.
23. But though his fierceness makes him break forth into cruelty, yet the Divine pity confines him with fewness of days. For hence the Truth says by Itself, Then shall be great tribulation, such as was not from the beginning of the world to this time, nor shall be. [Matt. 24, 21] Hence again It says, Except those days should be shortened, there should no flesh be saved. [ib. v. 22] For since the Lord beholds us to be both proud and weak, those days, which He spoke of as singularly evil, He, in His mercy, says were shortened; in order doubtless to alarm our pride by the adversity of the time, and to comfort our weakness by the shortness of the days.
24. But it must be greatly considered, in what way that Behemoth, when he raises his tail as a cedar, arises with greater fierceness than he now exerts himself. For what kinds of punishments do we know, at which we rejoice not as having already exercised the strength of Martyrs? For the sword plunged in the neck prostrated some with a sudden blow; the cross torturing [‘crucis patibulum’] fastened some, in which death is both repelled when courted, and courted when repelled; some the saw ground with its rugged teeth; some the iron-armed hoof trampled on and mangled [‘carpsit,’ al. sparsit,’ ‘dashed in pieces’]; some the rage of beasts tore limb from limb with their bite; some the force of blows imprinted through the skin pierced from their inmost entrails; some the deep dug earth buried alive; some the precipice crushed when hurled headlong to death; some the water drowned and swallowed up when plunged into it; some the devouring flame fed upon and consumed to ashes. When therefore this Behemoth expands his tail more fatally, in
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the end of the world, what greater cruelty can spring up in these torments, except that which the Truth says Itself in the Gospel; There shall arise false Christs, and false prophets, and shall shew great signs and wonders, so that, if possible, even the Elect may be led into error. [Matt. 24, 24] For now our faithful ones do wonders, when they suffer wrongs, but at that time the ministers of this Behemoth are about to do wonders, even when they inflict wrongs. Let us consider therefore what will be that temptation of the mind of man, when both the pious martyr submits his body to tortures, and yet his torturer works miracles before his eyes! Whose resolution would not then be shaken, from the very bottom of his thoughts, when he who tortures with the scourges, glitters also with miracles? Let it be rightly said then; He setteth up his tail as a cedar, because he will doubtless be exalted from reverence for the prodigy, and harsh with the cruelty of his torture.
25. For he is then not exalted only in power, but is supported also by the display of miracles. Whence is it also said by David; He lieth in wait in secret, as a lion in his den. [Ps. 10, 9] For for open power, it would have sufficed, if he had been a lion, even though he had not lain in wait: and again for secret craft, it would have sufficed for him to have spoiled secretly in ambush, even if he had not been a lion. But because this ancient enemy is unchecked in all his strength, he is permitted to rage in both ways, so as that he is let loose in contest against the Elect both by fraud and strength; in strength by his power, in fraud by his miracles. He is therefore rightly said to be both a lion, and lying in wait: lying in wait by the splendour of his miracles, a lion by his secular power. For in order to draw those who are openly wicked, he displays his secular power; but in order to deceive even the just, he pretends sanctity by his miracles. For he persuades the one by the height of his greatness, he deceives the others by a display of sanctity. Of this tail of this Behemoth, it is said by John, under the form of a dragon; And his tail drew the third part of the stars of heaven, and cast them to the earth. [Rev. 12, 4] For heaven is the Church, which in this night of the present life, when it contains within it the countless virtues of the Saints, glitters from above with radiant stars. But the tail of the dragon casts down the stars to the earth, because that latter end of Satan, exalted by the boldness of the man it has assumed, by gaining possession of some, whom it finds in the Church as if the Elect of God, shews them to be reprobates. For stars therefore to fall from heaven, is for some, having abandoned the hope of heavenly things, to be eager, under his guidance, for the pursuit of secular glory.
26. Hence Daniel speaks against this tail of the dragon in the person of Antiochus, saying, It cast down some of the strong host, and of the stars, and stamped upon them, and magnified himself even to the prince of the strong host, and took away from him the perpetual sacrifice, and cast down the place of his sanctification. But strength was given him against the perpetual sacrifice, by reason of transgressions; and truth will be cast down in the earth, and he will do, and prosper. [Dan. 8, 10- 12] For he casts down some of the strong host [‘de fortitudine’], and of the stars, when he crushes some who both are resplendent with the light of righteousness, and strong through the virtue of their works. And he magnifies himself as far as to the prince of the host, because he sets himself up against the Author of virtue Himself. He takes away the perpetual sacrifice; because he breaks off the desire of conversation in the Church in those whom he has seized. But strength is given him against the perpetual sacrifice by reason of transgressions; because unless the deserts of those who are perishing demanded it, the adversary would never be able to gain possession of those who were believed to be righteous. Truth is cast down in the earth, because belief in heavenly things is then perverted into a longing for temporal life. And he will do and prosper; because he will then do his violence not only on the minds of the reprobate, but also on the bodies of the Elect with
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incalculable cruelty, without any opposition. Hence again it is said by Daniel, A king of shameless face, and understanding dark sentences shall rise up, and his power shall be rendered strong, but not in his own strength. [Dan. 8, 23. 24. ] For the power of that man is not strengthened by his own strength, because by the might of Satan he is exalted to the glory of perdition.
Chap. xl. ver. 1, 2. But the Lord answered unto Job out of the whirlwind, and said, Gird up thy loins as a man: I will demand of thee, and declare thou unto Me. [E. V. 6, 7]
What is the Lord answering out of the whirlwind, what blessed Job girding up his loins, what the demand of God, and the declaration of man, has been already treated of in the first address of the Lord. Because therefore we forbear to weary our reader, we are especially careful not to repeat our words. It follows;
Ver. 3. Wilt thou disannul My judgment, and condemn Me, that thou mayest be justified? [E. V. 8] [iv]
5. Whoever strives to defend himself against the scourges of God, endeavours to set aside the judgment of Him Who inflicts them. For when he says that he is not smitten for his own fault, what else does he but accuse the injustice of the Smiter? The scourges of heaven therefore smote not blessed Job to extinguish in him his faults, but rather to increase his merits, in order that he who in the season of tranquillity had shone forth in so great sanctity, might also manifest from the blow what virtue of patience lay concealed within him. But he, not detecting his fault during the scourges, and yet not discovering that those very scourges were the cause of increasing his merit, believed that he was unjustly smitten, when he found nothing in himself which required to be corrected. But, lest his very innocence should be puffed up into the swelling of pride, he is reproved by the Divine voice; and his mind, free from iniquity, but weighed down by scourges, is recalled to the secret judgments; in order that the sentence of heaven, though not understood, may not be considered unjust: but that he may at least believe that every thing which he suffers is just, as it is doubtless plain that he is suffering at the hands of God. For the righteous will of our Maker, is a great satisfaction for the blow. For since it is wont to do nothing unjust, it is acknowledged to be just even though hid. For when we are smitten for the sin of injustice, if we are conjoined to the Divine will in our smiting, we are soon released from our injustice by this very conjunction. For whoever now endures the blow, but still knows not the causes of the blow, if he welcomes this very sentence against him, believing it to be just, he is at once released from his unrighteousness, just as he rejoices that he has been justly smitten. For by associating himself with God in his own punishment, he sets up himself against himself; and great already is his righteousness, because he
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accords with the will of God in his punishment, from which he differed in sin. The holy man, therefore, because he had not disagreed with God through any sin, with difficulty, as it were, agreed with Him when in the midst of his punishments. For he believed not that the scourges, which commonly extinguish vices, were in him only increasing his merits. Whence he is now justly reproved, in order that even unwittingly he might be brought under the Divine judgments: and it is said to him; Wilt thou disannul My judgment, and wilt thou condemn Me, that thou mayest be justified? As if it were plainly said; Thou considerest indeed thine own good deeds, but thou knowest not My secret judgments. If therefore thou disputest against My scourges, on account of thy merits, what else dost thou, but hasten to convict Me of injustice, by justifying thyself? It follows;
Ver. 4. Hast thou an arm like God, and dost thou thunder with a voice like Him? [E. V. 9]
[v]
6. Because blessed Job transcended in merits the race of men, his merciful Creator and Teacher challenges him to consider the resemblance of His greatness, in order that, having known the great dissimilarity, he may keep himself down in humility.
7. But when a voice and arm are spoken of in God, we must take the greatest care that our mind imagines nothing corporeal in Him. For to confine Him within the lineaments of a body, Who without circumscription fills and embraces all things, is to fall into the heresy of the Anthropomorphites. But Almighty God, in drawing us to His own things, humbles Himself even to ours, and, to teach lofty, condescends to lowly things; in order that the mind of little ones, being nourished with the things it knows, may rise to enquire into those it knows not, and hearing from Him Who is far above it, some truths nigh itself, may move, as it were, some steps towards Him. Whence it happens, that in His own Scripture He sometimes from the bodies of men, sometimes from their minds, but sometimes from birds, and sometimes even from insensate objects, applies to Himself some very unlikely resemblances. For He frequently applies to Himself a resemblance from the bodies of men, as the Prophet says of Him to the Israelites, He that hath touched you, toucheth the apple of His eye. [Zech. 2, 8] And as it is said again of Him by the Prophet to a man who trusts in Him; He will make a shadow for thee with His shoulders. [Ps. 91, 4] It is doubtless admitted that God in His own nature has neither eye, nor shoulders; but since we see with our eye, but support burdens on our shoulders, God, because He sees all things, is said to have an eye; but because He carries us, and by carrying preserves us, He is said to make a shadow for us with His shoulders. For he says, He will make a shadow for thee with His shoulders. As if He were saying to man who was a sinner, and, after his sin asking pardon, The Lord protects thee with the same affection, with which He endured thee. For He shadows thee with His shoulders, because while He carries, He defends thee. But sometimes He applies to Himself a resemblance from our minds, as He to, says by the Prophet to Israel; I have remembered thee, having pity on thy youth. [Jer. 2, 2] And again speaking by the comparison of a wife, He says; Even if she shall have forgotten, yet will I not forget thee. [Is. 49, 15] For who can be ignorant, that the memory of God is neither broken off by oblivion, nor yet repaired by recollection? But when He neglects and passes over some things, He is said, after the manner of minds, to forget, and when, after a long time, He visits the things He wills, He is said, after the fashion of our changeableness, to have remembered. For how does oblivion weaken the strength of that Godhead, with Which even praiseworthy memory itself has no essential agreement. For men remember no things, except those which are either past or absent.
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How then does God remember past things, when the very things which in themselves pass away, stand ever present at His beck? Or how does He call to mind things absent, when every thing that is, is present to Him, from the fact that it exists in Him? For if it were not present to Him, it would not exist at all; for things nonexistent He creates, by looking on them, things existent He keeps together, by looking on them. Whatever, therefore, the Creator beholds not, is bereft of the essence of subsistence. But sometimes a resemblance is applied to Him from birds, as is said by Moses, He spread abroad His wings, and took them. [Deut. 32, 11] And the Prophet says; Hide me under the shadow of Thy wings. [Ps. 17, 8] For because when we are young He nourishes us, as He protects us, and cherishes us with no heavy and burdensome, but with light and gentle, protection, when He puts forth His mercies towards us, He extends His wings over us, as if after the manner of birds. He sometimes, with deep condescension, compares himself, on account of our infirmity, with objects without sense; as He says by the Prophet, Behold, I will shriek over you, as a cart creaketh laden with hay. [Amos 2, 13] For since the life of the carnal is hay, as it is written, All flesh is hay; [Is. 40, 6] in that the Lord endures the life of the carnal, He declares that He carries hay as a cart. And to creak under the weight of the hay is for Him to bear, with murmuring, the burdens and iniquities of sinners. When therefore He applies to Himself very unlike resemblances, we must carefully observe that some things of this kind are sometimes spoken of concerning God, on account of the effect of His doings, but sometimes to indicate the substance of His Majesty. For when an eye, shoulders, a foot, and wings, are said to be in God, the effect of His operation is set forth. But when hand, arm, right hand, or voice, is said to belong to God, by these words His Consubstantial Son is pointed out. For He is in truth both hand, and right hand, of Whose Ascension the Father speaks by Moses, saying, I will lift up My hand to heaven, and I will swear by My right hand. [Deut. 32, 40] He is the arm, of Whom the Prophet says, And to whom is the arm of the Lord revealed? [Is. 53, 1] He is the voice, because the Father said when He begat Him, Thou art My Son, this day have I begotten Thee. [Ps. 2, 7] And of Whom it is written, In the beginning was the Word, and the Word was with God, and the Word was God. [John 1, 1] By this Word David declares that the Father made all things, saying, He spake, and they were made. [Ps. 33, 9] For God, therefore, to have an arm, is for Him to beget a Son that worketh; to thunder with His voice, is for Him to manifest fearfully to the world His Consubstantial Son. When therefore the Lord says to blessed Job, Hast thou an arm like God, and dost thou thunder with a voice like Him? by a wonderful dispensation of mercy He exalts, while He reproves him. Because He proves him to be superior to all, whom He surpasses only by comparison with Himself. To whom He subjoins with this proposal;
Ver. 5. Surround thyself with beauty, and raise thyself on high, and be full of glory, and array thyself with beautiful garments. [E. V. 10]
[vi]
8. Thou understandest, As I. For He surrounds Himself with beauty, of Whom it is written, The Lord hath reigned, He hath put on beauty. [Ps. 93, 1] He is raised aloft in us, when He is proved to be in His own Nature unsearchable by our minds. But He is glorious, Who while He enjoys Himself, needs not any added praise. He is arrayed in beautiful garments, because He assumed for the service of His beauty, the choirs of the holy Angels, whom He created, and sets forth His Church as a kind of glorious garment, not having wrinkle or spot. Whence it is said to Him by the Prophet, Thou hast put on confession, and beauty, clothed with light as with a garment. [Ps. 104, 1. 2. ] For here He puts on confession, there beauty; because those whom He has here made to confess by penitence, He will there set forth refulgent with the beauty of righteousness. He is clothed,
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therefore, with light as with a garment, because in that eternal glory He will be clothed with all the Saints, to whom it is said, Ye are the light of the world. [Matt. 5, 14] Whence also it is said by the Evangelist, that when the Lord was transfigured in the mountain, His raiment became white as snow. In which transfiguration what else is announced but the glory of the final resurrection? For in the mountain His raiment became as snow, because in the height of heavenly brightness all Saints will be joined to Him, refulgent with the light of righteousness. But since He teaches, under the expression beautiful garments, how He unites the righteous to Himself, He shews also how He separates from Himself the unrighteous. It follows;
Ver. 6. Scatter the proud in thy wrath. [E. V. 11]
[vii]
9. Thou understandest, As I, Who in the season of tranquillity bear with them united against Me, and when I come at last with severity, I scatter them in My wrath. But we must carefully observe on these subjects, that a grievous error of misbelief is admitted, if any one perchance thinks, that in that Substance of the Godhead, wrath and tranquillity are variable. For the Creator of all is supremely immortal, in that He is not changeable, like a creature. Hence it is said of Him by James, With Whom is no variableness, nor shadow of change. [James 1, 17] Hence again it is written, But Thou, O Lord, judgest, with tranquillity. [Wisd. 12, 18] Hence the Prophet says, The land is made desert from the face of the anger of the Dove, from the face of the fury of the Lord. [Jer. 25, 38] For that which he had first called the anger of the dove, he afterwards called the fury of the Lord. For the dove is a very simple animal; and because no inequality of fury steals in upon God, He called the fury of the Lord the anger of the dove. For to point out the inalterable might of the Divine severity, he termed it both ‘anger,’ and that of ‘the Dove. ’ As if he were saying more plainly; He Who still continuing gentle punishes the unrighteous, inflicts unmoved a severe judgment. Whence also in the last Judgment, remaining immutable in Himself, He is not altered by any vicissitude or change; but yet He is not manifested to the Elect and reprobate under the same appearance of unchangeableness, because He will appear calm to the righteous, but wrathful to the unrighteous. For by the witness of conscience within they bring themselves to a point, from which their minds behold alike One Person, but are not alike affected, because to the one their former righteousness represents Him as gentle, and to the others their sin represents Him as terrible. But who can explain their dread, when it falls to the lot of these wretched men, both to discern faults within themselves, and to see the righteous Judge before themselves? And it is doubtless the case in the daily course of the present life, that the hearts of men are being instructed in the character of the coming Judge. For when two persons are going to trial, the one conscious of his innocence, the other of his fault, even before the sentence is passed, they both look at the judge when still silent, and yet the guilty one suspects that this very silence of the judge is heavy wrath against him. Which wrath, his remembrance of his wickedness, and not the passion of the Judge, denounces against him: for though the sentence does not as yet outwardly proclaim him guilty, yet his conscience heavily accuses him within. But, on the other hand, the friend of justice beholds the countenance of him who is giving sentence, but rejoices within from the testimony of a good conscience, and as he has had nothing to fear in himself, he looks on every thing which is done to him as kind. In this place then the wrath of God means not any agitation of the Substance of the Godhead, but the enquiry of righteous vengeance upon sinners conscious of their guilt. For though they see Him to be calm in judgment, yet, from not doubting that they will be smitten by Him, they think that He is agitated in their emotions. It follows;
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And behold every one that is arrogant, and abase him.
[viii]
10. As if He said, As I. But as to the order of punishment, the sin of the proud is fitly mentioned before the arrogant; because in truth pride is not generated by arrogance, but arrogance by pride. But every sinner is looked upon in two ways by the Lord, when he is either converted from sin, or punished for sin. Of looking in order to conversion it is said, that the Lord looked upon Peter; and Peter, remembering the word of Jesus, wept bitterly. [Luke 22, 61] With regard to punishment it is said again; The countenance of the Lord is upon them that do evil, to destroy the remembrance of them from the earth. [Ps. 34, 16] But in both ways is the arrogant brought down in humility, because he either acknowledges his fault with penitence, or by perishing suffers punishment.
Ver. 7. Look on all the proud, and confound them, and I tread down the wicked in their place. [E. V. 12]
[ix]
11. Thou understandest, As I. For the proud are confounded at the look of the Lord, either here, by His mercy, when acknowledging and condemning their faults, or there, by suffering punishments from His justice. But pride itself is the place of the wicked; for, since it is written, Pride is the beginning of all sin, [Ecclus. 10, 13] it is comprised in that place, whence impiety arises; although impiety hardly differs from pride. For to be very proud is to think impiety of our Maker. The impious then is trodden down in his place, because he is crushed by that very pride, by which he is raised up; and when by boasting he raises himself in his thoughts, he hides from himself the light of righteousness, which he ought to find. But frequently when he is outwardly advancing his false glory against God, he is inwardly wasting away in real misery. Whence the Prophet says; Thou castedst them down while they were being raised up. [Ps. 73, 18] For he says not, Thou castedst them down after they were raised up, but while they were being raised up; because the very fact, that the proud happen to be exalted outwardly by false glory, is their being cast down within. For in the course of the divine judgment here, one thing is not their fault, and another their punishment; but their very fault is to them converted into punishment, so that when they are exalted with the haughtiness of pride, that which appears outwardly their progress, is itself in truth their inward fall. It follows;
Ver. 8. Hide them in the dust, and at the same time plunge their faces into the pit. [E. V. 13] [x]
12. As if He said, As I. For God by a just judgment hides the proud and impious in the dust, because He permits their hearts to be overwhelmed with those earthly employments, which they choose, having scorned the love of their Creator. Whence also when He enquires into their conduct, He acknowledges it not, as though it were hid from Him saying; I know not who ye are. [Luke 13, 27] The life of the wicked is hidden under the dust, because it is weighed down by mean and grovelling desires. For whoever still desires these things that are of the world, appears not, as it were, before the face of the true light, because he is in truth concealed under the dust of earthly thought. The burdened mind endures this dust of wicked thoughts, which the wind of most evil temptation brings with it. For hence it is that it is said by the Prophet, of every soul which is
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weighed down by earthly desires, under the character of Ephraim, Ephraim has become as bread under the ashes, which is not turned. [Hos. 7, 8] For by nature our intention is well fashioned, to rise towards God; but from an evil habit of conversation pleasure arises, to weigh us down towards the present world. But bread under the ashes, is cleaner on that side, which it conceals beneath, and dirtier on that, on which it bears the ashes from above. Whoever therefore neglects the effort with which he ought to seek God, presses down the cleaner side, like bread under the ashes, and when he willingly endures the cares of the world, he bears, as it were, above him a heap of ashes. But the bread under the ashes would be reversed, if he were to throw off the ash of carnal desires, and display above that good intention, which he had, by neglecting it, kept under in himself. But he refuses to be turned, when a mind, weighed down with the love of secular cares, neglects to throw off the mass of ashes which lies upon it; and when it seeks not to rise up to a good intention, it presses under the cleaner surface.
13. But it is fitly subjoined; And at the same time plunge their faces into the pit. As if He said, As I. For by a just judgment the Lord plunges the faces of the proud into the pit; because He casts down the intention of their heart, when it raises itself above men. For he whose face turns to the pit, looks towards things below. And it is well said of the proud, that their faces are plunged into the pit; because they are sinking lower, when through pride they are seeking higher things; and the more they raise themselves in their exaltation, the lower do they tend in their fall. For they seek earthly glory, and the things to which they look forward are of the basest kind, whilst they follow after high things in their pride. Whence it comes to pass in a wonderful and contrary manner, that the humble seek after heaven, whilst they cast themselves down the lower, and that the proud pursue the lowest objects, while by despising others they are raised, as it were, higher. The one, while they despise themselves, are united to heavenly things, the latter, while they exalt themselves, are separated
from higher things. And, so to speak, the one, by elevating, depress, the other, by depressing, elevate themselves. And it is well said of the proud by the Psalmist; But He humbleth the sinners even to the earth; because by seeking after those things that are below, while they raise and extol themselves, what else do they, but, having lost heaven, fall to the earth?
For their having already fallen to the bottom is their having sought after things below, having forsaken things above. Their faces are therefore rightly said to be plunged into the pit, because by following after things below, they tend to the pit of hell. For it comes to pass by a just judgment, that those whom wilful aversion benightens here, the well-deserved pit of punishment there excludes from the view of the true light. Because therefore the holy man is questioned with so great a dread of Divine Power, as to have it said to him, Hast thou an arm like God, or dost thou thunder with a voice like Him? Scatter the proud in thy wrath, and behold every one that is arrogant, and abase him, and other things which God is able to do, but man is hardly able to hear; the Lord shews with what intention He first spoke of all these things, by the end of the conclusion subjoined; saying,
Ver. 9. And I will confess that thy right hand can save thee. [E. V. 14]
[xi]
14. As if He were openly saying, If thou art able to do these terrible things, which I Myself have displayed, I attribute to thee, and not to Myself, all the good things thou hast done. But if thou canst not destroy others, that sin, by a look, it is plain that thou canst not set thyself free from the guilt of wickedness, by thy own power. Behold! it is said by the Divine voice to blessed Job, that he is not saved by his own right hand, and yet certain men, who are far from the strength of this man,
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despising the assistance of God, trust that they can be saved by their own strength. And for these what else ought we to pray, except that, if they have already received the gifts of good works, they may receive also this gift, to know from Whom they have received them? But since the Lord in the preceding words mentioned the greatness of His power, He now in what follows points out the wickedness of the ancient enemy: in order that the good servant, having first heard of the virtues of the Lord, might know how much to love, and having known afterwards the craft of the devil, might learn how much to fear. Whence it is well said by the Prophet, The lion will roar, who will not fear? The Lord God hath spoken, who will not prophesy? [Amos 3, 8] For after the power of his Creator has been made known to him, the strength of his adversary ought not to be concealed from him, in order that he might submit himself the more humbly to his defender, the more accurately he had learned the wickedness of his enemy, and might more ardently seek his Creator, the more terrible he found the enemy to be, whom he had to avoid. For it is certain that he who less understands the danger he has escaped, loves his deliverer less; and that he who considers the strength of his adversary to be feeble, regards the solace of his defender as worthless. Whence the Prophet rightly said, ascribing his deliverance to the Lord; I will love Thee, O Lord, my strength, [Ps. 18, 1] plainly saying, that is, I love Thee the more, the more, feeling my own infirmity, I acknowledge Thee to be my strength. Hence he says again, Make Thy loving-kindness marvellous, O Thou that savest them that trust in Thee: [Ps. 17, 7] because the loving-kindnesses of the Lord doubtless then become wonderful to us who are delivered, when, by the same loving-kindnesses, it is found how grievous were the perils we have escaped.
15. And because the Lord, in the preceding part of His speech, disclosed to blessed Job the marvellous works of subsequent Saints, that he might learn, on hearing them, how humbly he ought to think of the height of his own virtues; it is now shewn him with what enemy he is waging war, and his strength and his crafts are more accurately pointed out, in order that he who has been led to converse with his Maker, may know plainly the arguments of the adversary. For in the words which follow, the Lord makes known to His faithful servant all the machinations of the crafty enemy, all wherein he seizes by oppressing, all wherein he flies around with insidiousness, all wherein he frightens by threatening; all wherein he allures by persuasion, all wherein he crushes by desperation, all wherein he deceives by promising. He commences therefore all his contests of craftiness, saying;
Ver. 10. Behold Behemoth, which I made with thee. [E. V. 15]
[xii]
16. Whom does He suggest, under the name ‘Behemoth,’ except the ancient enemy? which being interpreted from the Hebrew word, means ‘Animal’ in the Latin tongue. For when his malice is added below, his person is plainly pointed out. But since it is written of God that He made all things together, why does He declare that He made this animal at the same time with man, when it is plain that He made all things at once? Again, we must enquire how God created all things at once, when Moses describes them as created separately with the varying change of six days. But we learn this the more readily, if we enquire minutely into the actual cases themselves of their beginnings. For the substance of things was indeed created at once, but the form was not fashioned at once: and that which existed at the same time in the substance of matter, appeared not at the same time by the figure of its shape. For when heaven and earth are described as made at the same time, it is pointed out that things spiritual and things corporeal, whatever arises from heaven, and
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whatever is produced from earth, were created all of them together. For the sun, the moon, and the stars, are said to have been created in the heaven on the fourth day: but that which on the fourth day came forth in appearance, existed on the first day in the substance of heaven by the creation. The earth is said to have been created on the first day, and the trees and all the green things of the earth are described as being made on the third. But that which on the third day put itself forth in appearance, was doubtless created on the first day in the substance of the earth, from which it sprung. Hence it is that Moses distinctly related the creation of all things in separate days, and yet added that all were created at the same time, saying, These are the generations of the heaven and the earth, when they were created, in the day that the Lord made the heaven, and the earth, and every plant of the field, before it sprung up in the earth, and every herb of the region. [Gen. 2, 4, 5] For he who had related that the heaven, and the earth, the trees and herbs, were created on different days, now declares that they were made on one day; in order clearly to point out that every creature began to be at the same time in substance, although it came not forth at the same time in appearance. Hence also it is written there, God created man in His own image; in the image of God created He him, male and female created He them. [Gen. 1, 27] For Eve is not as yet described as having been made, and yet man is already said to be male and female. But because woman was certainly about to come forth from the side of Adam, she is already reckoned as being in him in substance, from whom she was hereafter to come forth in form. But we can consider these points in the smallest matters, in order from the smallest to consider greater. For when the herb is created, neither fruit, nor the seed of its fruit, as yet appears in it. But fruit and seed exist therein, even when they appear not; because they doubtless exist together in the substance of the root, which appear not together in the increase of time.
17. But because we say that those things are created at the same time in substance, which we find come forth the one from the other, in what way is Behemoth declared to be created together with blessed Job, when, neither is the substance of an angel, and of a man the same, and man springs not forth from an angel, nor an angel from a man? But if Behemoth is said to be created together with blessed Job, because every creature is without question created at the same time by a Maker, Who is not spread out in His doings in extent of time, why is that specially said of Behemoth, which is possessed in common with all creatures in general? But if we weigh the causes of things with accurate enquiry, we learn that Angels and men were created together; together, that is, not in unity of time, but in the knowledge of reason; together, by receiving the image of wisdom, and not together by the union of the substance of their form. For it is written of man, Let us make man after Our image and likeness. [Gen. 1, 26] And it is said to Satan by Ezekiel, Thou wast a seal of similitude, full of wisdom, and perfect in beauty in the delights of the Paradise of God. [Ez. 28, 12] In the whole creation, then, men and angels came into being together, because they came forth distinct from every irrational creature. Because then in all the creation there is no rational being but men and Angels, whatever can not exercise reason, is not made together with Man. Let it be said then to man, let it be said of the angel, who although he lost the power of his high estate, yet lost not the subtlety of a rational nature; Behold, Behemoth, which I made with thee. In order that while man considers that he who was made together with him in reason has perished, he may, from the ruin of him who is near him, fear that the fall of pride is nigh himself also. But we must carefully notice that in these words, the wicked doctrine of Manichæus is plainly reproved by the voice of the Lord; for he, when he speaks of two principles, endeavours to establish that the ‘race of darkness’ was not created. For how is that most wicked race said to have not been made, when the Lord declares that He created that Behemoth, the author, namely, of wickedness, who was rightly
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fashioned by nature? But because we have heard with whom that Behemoth was made, let us hear what he does, when ruined. It follows;
He will eat hay as an ox.
[xiii]
18. If we carefully examine the words of the Prophets, we discover that these and they were put forth by the same Spirit. For when Isaiah observed the life of sinners devoured by the ancient and insatiable enemy, he said, the lion shall eat straw like the ox. [Is. 11, 7] But what is signified by the words hay, and straw, except the life of the carnal? Of which it is said by the Prophet, All flesh is hay. [Is. 40, 6] He then who here is ‘Behemoth,’ is there a ‘lion;’ they who are here called ‘hay,’ are there called ‘straw. ’ But the mind strives to enquire why this lion in Isaiah, or Behemoth as he is called by the voice of the Lord, is in both passages compared not to a horse, but an ox. But we ascertain this the sooner, if we consider what is the difference of foods in the two animals. For horses eat hay, however dirty, but drink clean water only. But oxen drink water, however filthy, but feed only on clean hay. What then is it, for which this Behemoth is compared to an ox, which feeds on clean food, except that which is said of this ancient enemy by another Prophet; His food is choice. [Hab. 1, 16] For he rejoices not in seizing those whom he beholds lying of their own accord in the lowest depths with himself, involved in wicked and filthy actions. He therefore seeks to eat hay as an ox, because he seeks to wound with the fang of his suggestion the pure life of the spiritual.
19. But I see we must enquire, how this Behemoth, who eats hay like an ox, is said to destroy the life of the spiritual, when, as was before said, by the word ‘hay’ is designated the life of the carnal. His food also will no longer be choice, if, in eating hay, he seizes the carnal. But it occurs at once in reply, that some men are both hay in the sight of God, and among men are counted under the name of holiness, when their life displays one thing before the eyes of men, and before the Divine judgment their conscience intends another. They therefore in the opinion of men are ‘choice,’ [‘electi’] but in the accurate judgment of the Lord are ‘hay. ’ Was not Saul hay in the sight of God, of whom the Prophet Samuel said to the people, Ye surely see him whom the Lord hath chosen, [1 Sam. 10, 24] and of whom it is said just above, He is choice and good? [ib. 9, 2] For he whom the sinful people deserved, was both reprobate in the sight of God, and yet in the order of causes was choice and good. That many are hay, and suspect that they are Elect from the opinion of men, is well said by Solomon; I saw the wicked buried, who even while they were still living were in the holy place, and were praised in the city as if of good works. [Eccles. 8, 10] That many are hay, but yet are protected by the favour of sanctity, a certain wise man well points out, saying, Pass over, O stranger, and furnish a table. [Ecclus. 29, 26] For a stranger is said by passing over to furnish a table; because if any one standing at the altar of God seeks his own glory by good works, both the praise of the altar is extended by the display of his sanctity, and yet he himself is not counted by God in the number of the citizens. His opinion advances with others, and yet he himself ‘passes over as a stranger’ from God. He therefore ‘adorned the table in passing over,’ because he would not remain at the sacrifice, who in all he studied to do descended in thought to the praises of men. Because then some persons studiously lead a clean life, but seek not thereby to approve themselves within, his food is both rightly said to be choice, and yet this Behemoth is said to eat hay as an ox. For clean hay lies, as it were, on the ground, and below, before the mouth of this Behemoth, when both a life is passed, as it were, in innocence through keeping the commandments, and yet in the
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midst of conduct which is set forth as good, the heart is not raised to seek after things above. What useful purpose then does he effect, who guards purity of life in himself, if by his base intention, he leaves himself on the earth to be found by the mouth of this Behemoth? Because therefore Almighty God informs us what our enemy is doing, let Him now make known to us how he prevails, in order that the more the wickedness of his cunning is known, the more easily it may be overcome. It follows;
Ver. 11. His strengthen is in his loins, and his force is in the navel of his belly.
[xiv]
20. The places for the seed of coition are said to be in the loins with men, but in the navel with women. For hence it is that the Truth says to His disciples; Let your loins be girded about. [Luke 12, 35] Hence Peter, when keeping away lust from the heart, admonished, saying, Girded up in the loins of your mind. [1 Pet. 1, 13] Hence Paul, when saying that the priesthood of Levi was tithed by the sacrifice of Abraham in the time of Melchisedec, said, in shewing where Levi was then concealed in the body of his father; For he was yet in the loins of his father. But that the seed- vessel of lust is with women contained in the navel, the Prophet witnesses, who, reproving the wantonness of Judaea, under the character of a prostituted woman, says; In the day of thy birth thy navel was not cut. [Ez. 16, 4] For to cut the navel in the day of birth, is to cut off the lust of the flesh at the time of conversion. For since it is difficult to correct evil beginnings, and to mould into a better shape things that have once been shapen amiss, Judaea is blamed from her birth, as having, while born of God, retained her navel unsevered, because she lopped not off the loosenesses [‘fluxa’] of lust. Because therefore both sexes are grievously overcome by the infirmity of lust, through the power of the devil, his strength is both said to be in his loins, against men, and his force in his navel, against women.
21. But why, when He had first mentioned this Behemoth as eating hay, did He subjoin the fatal effects of lust, as the first arguments of his deception? Except that it is plain to all, that after pride has once seized the spirit of a man, he immediately stretches forth to the pollution of the flesh. Which we observe even in the first man and woman; who, by covering their shameful parts, after the commission of pride, plainly shewed that after they had endeavoured in themselves to grasp at high things within, they presently were subject in the flesh to what bringeth shame without. This Behemoth therefore, who rages insatiably, and seeks to devour the whole man at once, at one time exalts his mind to pride at another corrupts his flesh with the pleasure of lust. But his strength is well said not to be in the loins or the navel of them who are overcome; but, his strength is in his loins, and his force is in the navel of his belly. As if it were plainly said, His strength is in his own loins, and his force is in the navel of his own belly; because they doubtless specially become his body, who, being deceived by the blandishments of base suggestions, submit to him through the loosenesses of lust. It follows,
Ver. 12. He setteth fast his tail, like a cedar. [E. V. 17] [xv]
22. There are in these words many points, to be brought forward for moral instruction. But we examine in the first place the violences of this Behemoth, in order afterwards to detect more accurately his crafts. In Holy Scripture under the name ‘cedar,’ sometimes the lofty excellence of
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heavenly glory is expressed; but sometimes the stubborn pride of the wicked is designated. By the name ‘cedar’ is expressed the loftiness of heavenly glory, as the Psalmist witnesses, The righteous shall flourish like the palm tree, he shall be multiplied like a cedar in Libanus. [Ps. 92, 12] Again, under the name ‘cedar’ is designated the haughty power of the wicked, as is said by the same Prophet; The voice of the Lord breaking the cedars. [Ps. 29, 5] But what is meant by the tail of this Behemoth, except that latter end of the ancient enemy, when he enters, doubtless, that ruined man, his peculiar vessel, who is specially called Antichrist? For since he is permitted, at one time by the honours of the world, at another by signs and prodigies of pretended sanctity, to be elevated to the swelling of power, his tail is rightly compared by the voice of the Lord to a cedar. For as a cedar leaves behind other trees by increasing in height, in like manner will Antichrist, possessing in temporal things the glory of the world, surpass at this time the standard of man both in the height of his honour, and in the power of his miracles. For there is in him a spirit, who having been created in high estate, lost not, even when cast down, the power of his nature. But his power is at present very little displayed, because it is held bound by an exercise [‘dispensatione’] of Divine strength. Whence it is said by John; I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand: and he laid hold on the dragon, that old serpent, which is the Devil and Satan, and bound him a thousand gears, and cast him into the bottomless pit, and shut him up, and set a seal upon him. [Rev. 20, 1-3] For he is said to be bound, and cast into the bottomless pit; because he is thrust back and bound in the hearts of the wicked by Divine power, so as not to be unchecked, as far as he is able to hurt; that, though he may secretly rage by them, he may not break forth into the violent ravages of pride. But it is there intimated how he is to be loosed at the end of the world; And after the thousand years shall have been completed, Satan shall be loosed out of his prison, and shall go out, and seduce the nations. [ib. v. 7] For by the number ‘thousand,’ on account of its perfection, is expressed this whole period, whatever it be, of Holy Church. On the completion of which the ancient enemy, given up to his own strength, for a short time, but with much power is let loose against us.
23. But though his fierceness makes him break forth into cruelty, yet the Divine pity confines him with fewness of days. For hence the Truth says by Itself, Then shall be great tribulation, such as was not from the beginning of the world to this time, nor shall be. [Matt. 24, 21] Hence again It says, Except those days should be shortened, there should no flesh be saved. [ib. v. 22] For since the Lord beholds us to be both proud and weak, those days, which He spoke of as singularly evil, He, in His mercy, says were shortened; in order doubtless to alarm our pride by the adversity of the time, and to comfort our weakness by the shortness of the days.
24. But it must be greatly considered, in what way that Behemoth, when he raises his tail as a cedar, arises with greater fierceness than he now exerts himself. For what kinds of punishments do we know, at which we rejoice not as having already exercised the strength of Martyrs? For the sword plunged in the neck prostrated some with a sudden blow; the cross torturing [‘crucis patibulum’] fastened some, in which death is both repelled when courted, and courted when repelled; some the saw ground with its rugged teeth; some the iron-armed hoof trampled on and mangled [‘carpsit,’ al. sparsit,’ ‘dashed in pieces’]; some the rage of beasts tore limb from limb with their bite; some the force of blows imprinted through the skin pierced from their inmost entrails; some the deep dug earth buried alive; some the precipice crushed when hurled headlong to death; some the water drowned and swallowed up when plunged into it; some the devouring flame fed upon and consumed to ashes. When therefore this Behemoth expands his tail more fatally, in
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the end of the world, what greater cruelty can spring up in these torments, except that which the Truth says Itself in the Gospel; There shall arise false Christs, and false prophets, and shall shew great signs and wonders, so that, if possible, even the Elect may be led into error. [Matt. 24, 24] For now our faithful ones do wonders, when they suffer wrongs, but at that time the ministers of this Behemoth are about to do wonders, even when they inflict wrongs. Let us consider therefore what will be that temptation of the mind of man, when both the pious martyr submits his body to tortures, and yet his torturer works miracles before his eyes! Whose resolution would not then be shaken, from the very bottom of his thoughts, when he who tortures with the scourges, glitters also with miracles? Let it be rightly said then; He setteth up his tail as a cedar, because he will doubtless be exalted from reverence for the prodigy, and harsh with the cruelty of his torture.
25. For he is then not exalted only in power, but is supported also by the display of miracles. Whence is it also said by David; He lieth in wait in secret, as a lion in his den. [Ps. 10, 9] For for open power, it would have sufficed, if he had been a lion, even though he had not lain in wait: and again for secret craft, it would have sufficed for him to have spoiled secretly in ambush, even if he had not been a lion. But because this ancient enemy is unchecked in all his strength, he is permitted to rage in both ways, so as that he is let loose in contest against the Elect both by fraud and strength; in strength by his power, in fraud by his miracles. He is therefore rightly said to be both a lion, and lying in wait: lying in wait by the splendour of his miracles, a lion by his secular power. For in order to draw those who are openly wicked, he displays his secular power; but in order to deceive even the just, he pretends sanctity by his miracles. For he persuades the one by the height of his greatness, he deceives the others by a display of sanctity. Of this tail of this Behemoth, it is said by John, under the form of a dragon; And his tail drew the third part of the stars of heaven, and cast them to the earth. [Rev. 12, 4] For heaven is the Church, which in this night of the present life, when it contains within it the countless virtues of the Saints, glitters from above with radiant stars. But the tail of the dragon casts down the stars to the earth, because that latter end of Satan, exalted by the boldness of the man it has assumed, by gaining possession of some, whom it finds in the Church as if the Elect of God, shews them to be reprobates. For stars therefore to fall from heaven, is for some, having abandoned the hope of heavenly things, to be eager, under his guidance, for the pursuit of secular glory.
26. Hence Daniel speaks against this tail of the dragon in the person of Antiochus, saying, It cast down some of the strong host, and of the stars, and stamped upon them, and magnified himself even to the prince of the strong host, and took away from him the perpetual sacrifice, and cast down the place of his sanctification. But strength was given him against the perpetual sacrifice, by reason of transgressions; and truth will be cast down in the earth, and he will do, and prosper. [Dan. 8, 10- 12] For he casts down some of the strong host [‘de fortitudine’], and of the stars, when he crushes some who both are resplendent with the light of righteousness, and strong through the virtue of their works. And he magnifies himself as far as to the prince of the host, because he sets himself up against the Author of virtue Himself. He takes away the perpetual sacrifice; because he breaks off the desire of conversation in the Church in those whom he has seized. But strength is given him against the perpetual sacrifice by reason of transgressions; because unless the deserts of those who are perishing demanded it, the adversary would never be able to gain possession of those who were believed to be righteous. Truth is cast down in the earth, because belief in heavenly things is then perverted into a longing for temporal life. And he will do and prosper; because he will then do his violence not only on the minds of the reprobate, but also on the bodies of the Elect with
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incalculable cruelty, without any opposition. Hence again it is said by Daniel, A king of shameless face, and understanding dark sentences shall rise up, and his power shall be rendered strong, but not in his own strength. [Dan. 8, 23. 24. ] For the power of that man is not strengthened by his own strength, because by the might of Satan he is exalted to the glory of perdition.
